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VOL. XVI.
LAWA IH
A TREATISE OE" StJFISM
BY
f
NUE-UD-DIN ABD-UK-BAHMAN JAMI
WITH A TRANSLATION BY
upon
LONDON
EOYAL ASIATIC SOCIETY
22, ALBEMAELE STKEET
1906
BP
181
See but One, say but One, know but One.
GULSHAN i RAZ : 1. 883.
I. GHAZZALI ON TAUHID -
59
II. PLOTINUS - - 64
III. GHAZZALI ON MYSTICAL UNION - 70
FACSIMILE OF MANUSCRIPT OF THE LAWA lH (56 pages)
PREFACE
3
used the forms of Greek thought to explain Sufi principles.
If it be asked how Greek philosophy reached Ghazzali, who was
Truth "
(AlHaqq).
2. God
is no longer a supramundane Deity, enthroned
1
A sense sublime
Of something far more deeply interfused,
Whose dwelling is the light of setting suns,
And the round ocean and the living air,
And the blue sky, and in the heart of man ;
a
Or omneity, as Sir Thomas Browne calls it in the Eeligio Medici, 35.
( xi )
1
Surah, 14 Hirschfeld, p. 14
Ixxii. ; and Suhrawardy s Sayings of ;
consist in turning to the east or to the west, etc. (Surah, ii. 172).
4
Purgatory (Canto XVII.).
5
Gulshan. i Eaz, 1. 877 and Masnavi, p. 100, and Introduction,
;
theologians.
"
who does the works will know the doctrine. And true love_x
2
to God atones for all mistakes of doctrine.
Jam! is a typical Sufi theologian. He works hard to
construct a reasoned basis for Siifism, but finally realizes
that his logical definitions and syllogisms cannot express the
truth as it really is, and add nothing to the grounds on which
the convictions of Sufis must always rest. It is
only by
means of the spiritual clairvoyance generated by love that
Divine knowledge (ma rifat) can be attained. 3 Those who
have these spiritual intuitions do not need demonstrations,
and to those who have them not all demonstrations are
useless.
6. Muhammad, like Luther, rejected asceticism. Suhra-
wardy quotes several of his anti-ascetic sayings, including
the familiar one, There is no monasticism in Islam. He
approved true, and prescribed a month of
of poverty, it is
fasting, but set his face firmly against the cloistered life
and celibacy. 4 The early Sufis were, perhaps, attracted to
1
Sec Masnavl (second edition), Introduction, p. xxx, etc., and
Flash XXVII. in this treatise.
J
See the parable of Moses and the shepherd who was faulty in
theology, but fervent in spirit ( MasnavT, p. 82, and also p. 139).
See Masnavi, p. 260. Newman ( Apologia, p. 19) quotes Keblo as
;i
this counsel of perfection is not to be taken too literally. See the parable
of the peacock who tore off his plumage to avoid the pursuit of the
fowlers ( Masnavi, p. 228).
2
See Masnavi, p. 224.
3
Gibbons Decline and Fall, chapter xxi.
4
Paulus genuit Augustinum et Augustinus genuit Calvinum. With
*
Paul should be coupled Plotinus. See Bigg s Introduction to Augustine s
Confessions (Methuen, 1903).
5
For a sketch of the system of Plotinus, who is the best exponent of
Neoplatonism, see Appendix II.
( XV )
2
that all
praise returns to Thee ? The threshold of Thy
sanctity is too high for my praises. Thou art what Thine
own praises declare Thee. Lord, we are not able to
tell praises or set forth Thy glories.
Thy Whatsoever is
manifested on the pages of the universe is praise reflected
back to the threshold of Thy most glorious Majesty.
What can faculty or tongue of mine declare worthy of Thy
glory and honour? Thou art such as Thou hast Thyself
declared, and the pearls of Thy praise are what Thyself hast
strung.
In the vast largesse of Thy Majesty
This whole world s but a drop from out the sea ;
1
A saying of Muhammad.
2
Fluegel (Haji Khalfa, v. 344) translates, Quomodo possim? Cp.
*
Surah, xvii. 46, Neither is there aught which doth not celebrate Thy
praise, and Ps. cxlv. 10.
I am the most eloquent; of those
3
Referring to the saying, who
pronounce the letter Zad (Dzad), the Arab shibboleth.
17 3
( 18 )
SUPPLICATIONS. 2
*
and gives it all the reality it possesses. See Gulshan i p. 14, 1. 134.
B<Iz,
PEEFACE.
This is a treatise entitled Lawa ih 1 ( Flashes of Light ),
1
Haji Khalfa (v., p. 344) says Sayyid Kaseh Karrani wrote a Persian
commentary upon it.
2
The person referred to is probably Shah Manuchahr, Governor of
Hamadan, who paid much attention to Jam! when he visited the town in
877 A.H. See Lee s preface to the Nafahat, p. 11. Note the pun on
Kama Dan ( All-knowing ). Amir Sayyid All of Hamadan, a Sufi
saint, is mentioned in the Nafahat, p. 515, but as he died in 786 A.H ., it
is not likely that Janii is speaking of him.
32
( 20 )
Flash /.i
God has not made man with two hearts within him. 2 The
Incomparable Majesty who has conferred the boon of existence
upon thee has placed within thee but one heart, to the end
that with single heart thou mayest love Him alone, and
mayest turn thy back on all besides and devote thyself to Him
alone, and refrain from dividing thy heart into a hundred
portions, each portion devoted to a different object.
Flash II.
1
La ihah. These headings, which are found in other manuscripts,
are omitted in this, as before remarked.
2
Koran, xxxiii. 4.
3
Also tranquillity, congregation, totality.
4
Nasnas ; literally, a fabulous monster, a satyr.
5
Sillile.
( 21 )
Flash III.
The Truth, most glorious and most exalted, is omni
present. He knows the outer and inner state of all men in
every condition. Oh, what a loss will be thine if thou turnest
thine eyes from His face to fix them on other objects, and
forsakest theway that is pleasing to Him to follow other
roads !
Flash IV.
Flash V.
The Absolute Beauty is the Divine Majesty endued with
[the attributes of] power and bounty. Every beauty and
perfection manifested in the theatre of the various grades of
beings is a ray of His perfect beauty reflected therein. It is
from these rays that exalted souls have received their impress
beauty and their quality of perfection.
1
of Whosoever is wise
derives his wisdom from the Divine wisdom. Wherever
intelligence is found it is the fruit of the Divine intelligence.
In a word, all are attributes of Deity which have descended
from the zenith of the Universal and Absolute to the nadir of
the particular and relative. [They have descended] to the
end that thou mayest direct thy course from the part towards
the Whole, and from the relative deduce the Absolute, and not
imagine the part to be distinct from the Whole, nor be so
engrossed with what is merely relative as to cut thyself off
from the Absolute.
The Loved One s rose-parterre I went to see,
That beauty s Torch 2 espied me, and, quoth He,
I am the tree ;
these flowers My offshoots are.
Let not these offshoots hide from thee the tree.
Flash VI.
Wherefore it behoves thee to strive and hide thy from thy se//"
1
sight, and occupy thyself with Very Being, and concern thy
self with the Truth. For the various grades of created
things are theatres of His revealed beauty, and all things that
exist are mirrors of his perfections.
And in this course thou must persevere until He mingles
Himself with thy soul, and thine own individual existence
passes out of thy sight. Then, if thou regardest thyself, it is
He whom thou art regarding if thou speakest of thyself, it is
;
He of whom
thou art speaking. The relative has become the
Absolute, and I am the Truth is equivalent to He is the
2
Truth.
1
Variant, hide thyself from the sight of the world.
2
The saving of Mansur i Ilallaj (or Ibn Hallaj), the Sufi martyr.
( 24 )
Flash VII.
Flash VIII.
In like manner, as it behoves thee to maintain the said
relation continually, so it is of the first importance to develop
the quality thereof by detaching thyself from mundane rela
tions and by emancipating thyself from attention to contingent
forms and this is possible only through hard striving and
;
( "Masnavi, p. 47).
( 25 )
Flash IX.
Flash X.
Unification 1 consists in unifying the heart that is to say,
in purifying and expelling from it attachment to all things
it
1
Unification is not merely believing Him to be One, but in
2
thyself being one with Him.
Oneness in pilgrims phraseology
Isfrom concern with other to be free;
Learn, then, the highest station of the birds, 3
If language of the birds be known to thee.
Flash XL
So long as a man remains imprisoned in the snare of
passions and lusts, it is hard for him to maintain this close
communion [with the Truth ]. But from the moment that
sweet influence takes effect on him, expelling from his mind
the firebrand of vain imaginations and suggestions, the
pleasure he experiences therefrom predominates over bodily
pleasures and intellectual enjoyments. Then the painful
sense of effort passes away, and the joys of contemplation
Tauhid is the Hendsis of Plotirms, the becoming one with the One.
1
This sentence occurs only in the British Museum copy, Add. 16.819.
2
Khwaja Abdullah Ansarl of Herat, who died 481 A.H., was named the
Shaikh of Islam, and is often quoted by Jam! in the Nafahat. See
Haji Khalfa, i., 235.
3
Alluding to the Discourse of the Birds and their Pilgrimage to the
STmurgh, by FarTd-ud-dTn Attar. Other the HeterotT s of Plotinus.
( 27 )
Like bulbul I m
inebriate with Thee, 1
My sorrows grow from memories of Thee,
Yet all earth s joys are dust beneath the feet
Of those entrancing memories of Thee.
Flash XII.
Flash XIII.
The essence Truth most glorious and most exalted
of the
is nothing but Being. His 2 Being is not subject to defect or
diminution. He is untouched by change or variation, and is
exempt from plurality and multiplicity He transcends all ;
ward eye is too dull to behold His beauty, and the eye of the
heart is dimmed by the contemplation of His perfection.
Flash XIV.
3
By the word existence is sometimes meant simply the
state of being or existing, which is a generic concept or an
abstract idea. Taken in this sense, existence is an * idea of
the second intention, 4 which has no external object corre
5
sponding with it. It is one of the accidents of the quidity
[or real nature of the thing]which exists only in thought, as
has been proved by the reasonings of scholastic theologians
and philosophers. But sometimes existence signifies the
Eeal Being, who is Self-existent, and on whom the existence
of all other beings depends ; and in truth there is no real
external existence beside Him all other beings are merely
accidents accessory to Him, as is attested by the intuitive
4
Ha quliiti tlidnlyah. In scholastic terminology terms of the second
intention are those which express abstractions from concrete individual
objects e.g., genus, species, etc. Rabelais made
fun of this term: Utrum
:
Flash XV.
The from the Eeal Being in thought,
attributes are distinct
but are identical with Him and reality. For instance,
in fact
the Keal Being is omniscient in respect of His quality of
knowledge; omnipotent in respect of His power absolute in ;
fact and reality they are identical with Him. In other words,
there are not in Him many existences, but only one sole
existence, and His various names and attributes are merely
His modes and aspects.
Flash XVI.
The Eeal Being, qud Being, is above all names and attri
butes, and exempt from all conditions and relations. The
attribution to Him of these names only holds good in respect
of His aspect towards the world of phenomena. In the first
manifestation, wherein He revealed Himself, of Himself, to
Himself, were realized the attributes of Knowledge, Light,
Existence and Presence. Knowledge involved the power of
knowing and that of being known Light implied those of ;
Flash XVII.
2
The first Epiphany is a pure unity and a simple potenti
ality, which contains including not only that
all potentialities,
1
Being by them has regard to the stage called the Whole,
whether they imply the realization in the universe of things
corresponding to the names Creator and Sustainer, etc.,
or merely attributes, such as Life, Knowledge, and Will.
This is the class of attributes which pertain to the Divinity
and the Sovereignty. The forms under which the One Eeal
Being is conceived, when clothed with these names and
attributes, are the divine substances. 2
The clothing of the
outward aspect of Being
3
with these forms does not necessitate
multiplicity of beings. Other modes are such that the qualifi
cation of the One Keal Being by them has relation to the
various grades of mundane existences,
4
as, for instance,
manner all the modes, states, and aspects of the One Keal
Being with all their adherent properties and qualities, in all
their presentations, past, present or future, manifested in all
1
I.e., plurality summed up in Unity.
2
The world of ideas is the Platonic world of ideas or
intelligible
archetypes, apprehended only by Reason as opposed to the
(nous),
sensible world of phenomena apprehended by the senses dlam i ilml
as opposed to alam i ainl.
3 cause -
In Aristotle s language the encT(feZos) of a thing is its final
i.e., the reason of its existence.
4
Koran, xxix. 5.
( 33 )
Flash XVIII.
Unity.
4
The controversy of realism and nominalism raged among Moslems as
well asamong European Schoolmen (see Schmolders, Documenta/ etc.,
p. 3). Jam! was evidently a realist. He holds genus and similar general
terms to be actual realities (marii), and not mere names. The whole
argument in this section rests on the assumption that these genera are real
entities.
( 34 )
the genus
higher substance, to wit, the intelligences
and souls, all such genera will be united in the reality of
*
1
A thabitah, the
yan i Ideas of Plato s Intelligible World/ the
*
Flash XIX.
Flash XX.
The manifestation or concealment of the modes and facets
in other words, the circumstance that the outward aspect of
Flash XXI.
The Absolute does not exist without the relative, and the
relative is not formulated without the Absolute but the
;
Flash XXII.
5
[Consequently, everything is in reality and in fact either
Being made manifest or an accident of Being thus manifested.
The manifested accident is a quality of the manifested Being,
and though in idea the quality is different from the thing
qualified, yet in fact it is identical with it. Notwithstanding
the difference in idea, the identity in fact justifies the
attribution. 6
Flash XXIII.
degrees He
has certain names, attributes, and modes, applic
able to that particular degreeand not to the others e.g., the ;
Flash XXIV.
The Eeal Being is One alone, at once the true Existence
and the Absolute. But He 3 possesses different degrees :
1
Bum! describes love as spiritual clairvoyance. See MasnavT, Intro
duction, p. xxviii.
2
Ta ayyun i awwal, usually called aql i hull, universal reason i e.,
nous or Logos, as by Jam! himself in Salaman wa Absal. *
The first
thing created was reason (Hadith).
3
Ahadiyat i Jam*, usually called nafs i hull, universal soul, pneuma.
4
Ilalilyat. See De Sacy s note in Notices et Extraits des Manuscrits,
*
x. 77.
5
Wajub. It belongs to the sphere of Necessary Being.
6 Martaba i Jcaunw/a i imkdniya.
7
<Alam.
Flash XXV.
The Truth of truths which is the essential, most exalted
Divine Being the Eeality in all things.
is He is One in Him
self, and unique in such wise that plurality cannot enter
into Him ;
but by His multiple revelations and numerous
phenomenal displays He sometimes presented under the
is
3
form of substantial independent entities, and at other times
4
under the form of accidental and dependent entities. Con
sequently, the One Essential Being appears as multiple by
reason of the numerous qualities of these substances and
accidents, although in point of fact He is One, and is in no
wise susceptible of numbers or plurality.
duality ;
1
Wdkidlyat. See note 2, p. 30.
2
Asaying attributed to Muhammad. A blank is left for it in this
manuscript.
3
Haqdiq i Jauhariya i matbu a.
5
Haqdiq i arazlya i tribi a.
See note 8, p. 38.
This unique Substance, viewed as absolute and void of all
phenomena, all limitations and all multiplicity, is the Truth.
*
but One Keal Being His concealment [in the Divine Mind]
;
Flash XXVI.
The Shaikh (may God be
4 well pleased with him) says in
the Fass i Shuaibl, that the universe consists of accidents all
died 638 A.H. Wrote the Fasux-ul Hikam (Haji Khalfa, iv. 424). Each
section is named after some patriarch e.g., Shu aib (Jethro).
5
Koran, 1. 14. See Gulshan i Baz, 1. 670. Text omitted
1
in this
manuscript.
Among Eationalists,
1
no one has perceived this truth with
2
.he exception of the Asharians, who recognise it in certain
3
also with the exception of the Idealists, called also Sophists,
who recognise it in all parts of the universe, whether sub
stances or accidents. But both these sects are in error in one
part of their theory. The Asharians are wrong in asserting
the existence of numerous substances other than the One
Real Being underlying all existence on which substances,
they say, depend the accidents which continually change and
are renewed. They have not grasped the fact that the
universe, together with all its parts, nothing but a number
is
The root of this mystery lies in the fact that the Majesty
of the most glorious possesses names opposed 3 to
Truth
one another, some being beautiful and some terrible and ;
1
See Masnav!, p. 24.
2
Koran Iv. 29.
Lutf and Qahr, or Jamal and Jaltil, the opposite Divine attributes of
3
mercy and vengeance, beauty and terror. The Divine economy is some
times represented as effected by the eternal struggle between these two
opposite phases of Deity, as manifested in Adam and Iblls, Abraham and
Nimrod, Moses and Pharaoh, etc. (see Masnavl, p. 301), a daring Monist
hypothesis, which, needless to say, is not pursued into its consequences.
4
These names, like the Stoic logoi, are sometimes spoken of as ideas,
sometimes as forces or energies.
( 45 )
Truth or Very Being, lies in the fact that when one comes
to define the nature of existing things these definitions in
clude nothing beyond accidents. For example, when one
defines man rational animal
as a and animal as a growing ;
essence is, in fact, the Truth, the Very Being, who is self-
Cp. 1 Cor. ii. 15, He that is spiritual judgeth all things, yet he
1
1
Being s a sea in constant billows rolled,
Tis but these billows that we men behold ;
2
[When one thing is manifested in another, the thing mani
fested is different from the thing which is the theatre of the
manifestation i.e., the thing manifested is one thing and its
theatre another. Moreover, that which is manifested in the
theatre is the image or form of the thing manifested, not its
reality or essence. But the case of the Very Being, the Abso
lute, an exception, all whose manifestations are identical
is
The Truth, the Very Being, along with all His modes,
His attributes, connections, and relations, which constitute the
real existence of all beings, is immament in the real existence
1
See
Dee Masnavi,
iviasnavi, p. 42. <&.
mirror of not-being.
( 49 )
*
If you cleave the heart of one drop of water
1
There will issue from it a hundred pure oceans. ]
Cain) can perform no act of itself its acts are those of its ;
and the works of thy hands 3 ], and recognise the fact that
thy existence, thy power, and thine actions come from the
Majesty of Him who has no equal.
4
1
Verse 146.
2
The Shaikh Muliiyi-ud-din Ibn al Arabl. The Ilikmat i Aliyya is
the first section of his Fasus-ul Ilikarn.
Koran, xxxvii. 94. A blank left for the text.
3
*
The Siifis call God, the One Keal Agent Fail-i Haq riql. Deter
minism is a necessary corollary of Monism.
5
Cp, the Hadith, God is more jealous than Sa d ( Masnavi, p. 29,
note). Self-assertion is presumption towards God.
7
( 50 )
Flash XXVII.
Since the qualities, states, and actions manifested in the
theatres are in reality to be ascribed to the Very Being
manifested in those theatres, it follows that if a certain evil
or imperfection is found in any of them, it may possibly be
caused by the non-existence of something else for Being, ;
( other
something positive. So Dante says matter is intractable (* Paradiso,
Canto I.). Augustine, like Jam!, makes evil merely a deficiency of good.
See Confessions, Book VII., chapter xii.
2
Zarurat. Necessary truths are those of which the contrary is incon
ceivable. Of course, in J ami s time necessity of thought was supposed to
involve necessity of the object of thought.
3
The ideas that God is all and determines all, and that evil is unreal,
may seem true to men like Augustine, glowing with religious emotion, but
are untenable in practice, and if translated into hard theological formulas
become a stumbling-block. Jalal-ud-dTn quietly drops them when it
comes to a question of practice.
( 51 )
Flash XXVIII.
Shaikh Sadr-ud-dm Quniavi 2 (may God sanctify his secret)
says in the book Nusas Knowledge is one of the qualities
:
Flash XXIX.
Just as the Truth, the Very Being, in virtue of His
absolute purity, is immanent in the substances of all beings
in such wise as to be essentially identical with these sub
stances, as these substances are, when in Him, identical with
Him in like manner His perfect qualities are entirely and
;
1
I.e., in unconscious objects. Thus Aristotle says plants seek their
own perfection unconsciously, while man does it consciously.
2
Juzviydt and kulliydt.
Fi ti and infi dll i.e., knowledge gained by inference and reasoning,
3
1
with such knowledge; in ecstatic and mystic knowledge it
is identical with that kind of knowledge similarly down to
the knowledge of those beings not ordinarily classed as having
knowledge, wherein it is identical with such knowledge in a
6
aspects of existence are His attributes His manner of ;
Flash XXX
In some passages of the Fastis the Shaikh 10 (may God
show mercy upon him) seems to point to the view that the
existence of all contingent substances and of all perfections
u
dependent on that existence [ is to be ascribed to the
Majesty of the Truth most glorious and most exalted ;
1
WijdTml and dhauqi.
2
Here the last quatrain in Flash XXVIII. is repeated.
3
4
Taqayyud, limitation.
The following passage in brackets is omitted in this manuscript.
5
Dluit.
6
Sifat.
7
Fi il and tatlilr.
8
Atlidr.
9
Dunya wa dm, earth and the celestial spheres, the theatres or
monstrances Divine perfections, rather than the world and the
of the
Moslem Church (the ordinary meaning).
c
See note 4, p. 42.
1
This passage in square brackets is found in one British Museum
manuscript. It certainly makes the sense clearer.
( 54 )
5
I.e., the archetypal ideas of the intelligible world, dlam i ilmi.
Faiz i Muqaddas, the second emanation, or nafs i hull (Anima
mundi).
6
I.e., dlam i aim, the sensible world, the copy of the intelligible
world.
7
The sensible world issues from the intelligible world, and will continue
as long as God wills.
( 35 )
APPENDIX. 1
1
Tadliyil in one manuscript ; another has Flash.
2
The Masnavi finishes in the same strain. See the parable of the
Moslem who, by childlike faith, prevailed over his learned fellow-travellers
(p. 304).
*
I.e., the oyster-shell (see Gulshan i Eaz, 1. 572). Here in one
manuscript there follow two quatrains which are mere variations of the
same theme.
( 56 )
Thou who for grief hast soiled thy weeds with dust, 1
Soil not thy lips with speech (for soil it
must) ;
1
Eead Kliakat ba ~kafan. V. L., Cliakat i.e., in token of mourning.
APPENDICES
APPENDIX I
GHAZZALl ON TAUHlD n
without falling and never did cease, nor ever shall cease, to
;
but both the throne itself, and whatsoever is upon it, are sus
tained by the goodness of His power, and are subject to the
grasp of His hand.
2
But He is above the throne and above
all things, even to the utmost ends of the earth but so above ;
3
everything though His nearness is not like the nearness of
bodies, as neither is His essence like the essence of bodies.
Neither doth He exist
4
in anything, neither doth anything
exist in Him ; but He is too high to be contained in any place,
time and place were created, and is now after the same
manner as He always was. He is also distinct from the
creatures in His attributes, neither is there anything besides
Himself in His essence, nor is His essence in any other be-
1
This is directed against the Anthropomorphists, the Keramians,
3
and the Moshabbehites. See Sale, Preliminary Discourse to Koran,
Section viii.
2
Just like Philo, Ghazzali struggles with the anthropomorphic language
of the Koran, in order to remove God from contact with matter, which his
reading of Greek philosophy had taught him was evil.
3
Surah, 1. 15.
4
Directed againsi those who held the doctrine of Incarnation, the
flalfilians.
( 61 )
nor is there any refuge to Him, man from his rebellion against
but only His help and mercy nor hath any man any power ;
to perform any
duty towards Him but through His love and
4
will. . . .
1
The beatific vision of Dante s Paradise. The idea came in the last
resort from the
Platonists, from whom Ghazzali also probably got it.
Surah, vii. 52, Are not creation and command of Him ?
All created existence is one, and
4
proceeds from the One.
This language shows how easily the conception of Monotheism
passed
into Monism i.e., the religious view into the philosophic.
( 62 )
His power and His will and the confirmation of His word,
which was true from all eternity. Not that He stood in need
of them nor wanted them, but He manifestly declared His
glory in creating and producing and commanding, without
being under any obligation nor out of necessity. . . .
2
This is the opinion that the Koran was uncreated condemned by
Al Mamun in the second century A.H. See Hirschfeld on the Tjaz
(miracle) of the Qoran, p. 8.
3
Here we have Plato s ideas or archetypes in the intelligible world,
after the pattern of which sensible objects are formed.
4 5
PLOTINUS
1
New Researches in the Qoran, 1902, p. 15. Some Sufi theologians
identified Muhammad with Universal Reason, or Logos. See Palmer s
Oriental Mysticism, p. 43, and Masnavi, p. 179.
2
Yonge s translation of Philo, i. 359 and ii. 205 (quoted in Appendix to
Masnavi ). Tholuck, when he encounters this idea in Masnavi/ p. 77,
and Gulshan i Raz, 1. 622, finds it shocking but few like to face the
;
9
( 66 )
The One was itself unmoved, but attracted its effluents through
being the object of their love and desire. The return was to
be effected by retracing the downward course into the realm
of matter. By what Dionysius later called the negative
way, the mystic aspirant must abstract and strip off all the
material and sensuous accretions which had overlaid his real
essence. This was to be effected, 4 first, by practising civic
virtues, next the purifying virtues of asceticism and self-
mortification,and finally the deifying virtue of contemplation. 5
At last he would transcend all the barriers separating him
from the One, and would be absorbed and reunited with the
One. Of this blessed state he could only hope to gain
transient glimpses during life, but when the body perished he
would abide for ever one with the One. Plotinus sums up by
saying this is the flight of the Alone to the Alone.
As Dr. Bigg points out, this mystical ascent of the soul is
1
Not-being is an equivocal term nothing in relation to God, but a
very pernicious something in relation to man.
2
Ennead, V., 1 and 6, quoted in Whittaker s The Neoplatonists, p. 87,
3
note 1.
3
Plotinus followed Plato, who had said man s object should be to attain
likeness to God as far as possible (Homoiosis to theo).
4
This threefold division of the virtues agrees with the Sufi division of
the Law, the Path, and the Truth.
beholding God
5
Contemplation, Theoria was Theou orasis, the
according to the Schoolmen s derivation of the word. Plotinus says the
One is seen in presence which is better than science (kata parousian
istemes kreittona).
92
( 68 )
the heavens and the soul itself, so that it should pass beyond
itself and not think of itself if all dreams were hushed and
:
first to his Lord, then in his Lord. But if the thought occurs
to him that he is totally absorbed, that is a blot ;
for only
that absorption is worthy of the name which is unconscious
of absorption.
I know these words of mine will be called an insipid
discourse by narrow theologians, but they are by no means
devoid of sense. Why ? The condition of which I speak is
similar to the condition of the man who lovesany other things
e.g., wealth, honour, pleasures; and just as we see some
1
The Arabic text and a Latin translation of this passage are given by
Tholuck in his Ssufismus, pp. 3 and 105.
2
Dliikr is the term used to denote the orisons of the Dervishes.
70
( 71 )
hend." absorption
clear, you must know that the beginning of the path is the
journey to God, and that the journey in God is its goal, for
in this latter, absorption in God takes place. At the outset
this glidesby like a flash of light, barely striking the eye but ;
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